https://thehill.com/homenews/administration/5434438-trump-defends-firing-labor-statistics-chief
Trump’s decision to fire the labor statistics head over the jobs report sparked immediate blowback on Capitol Hill, with Democrats accusing the White House of going after the messenger and attempting to silence those detailing a weak labor market during his tenure.
The Gaza aid crunch is starting to abate, as local prices fall. Why are Gazans paying for aid at all? Well, the United Nations says 87% of the aid trucks that it and its partners have tried to deliver since May 19 have been “intercepted” by mobs or “armed actors.” Much of the food ends up sold at market, with Hamas taking a cut. The U.N. rejects Israeli security escorts.
The U.S.-backed Gaza Humanitarian Foundation, which gives free aid to Gazans at large distribution sites, has been shunned by the established aid groups. This has hindered GHF efforts to scale up—the best way to shrink the crowds at each site. For now, large masses must trek past Israel Defense Forces lines to reach these sites, while Hamas instigates stampedes. Much hunger in Gaza has been concentrated in the north, where there are no GHF sites.
Igros Moshe (O. C. IV #80) Question: A volunteer in the Hatzala organization who leaves his home to save a life on Shabbos when can he return home? Answer: It is a great thing that they do and there is no need to delay and have a non Jew do this. The main question is if he goes by car to minimize delay. If we require that he wait to the end of Shabbos to return by car, there is concern that it reduces the likelihood he will be available to save another person on Shabbos Tosfos has a principle that we allow things sometimes to avoid an undersirable consequence of prohibition regarding saving life. Rambam also rules that someone who goes to rescue his fellow Jew from attack on Shabbos is permitted to return home afterwards with his weapons on Shabbos in order to ensure that in the future people will be willing to help on Shabbos.
https://thehill.com/opinion/campaign/5429516-trump-confabulation-dementia-signs
For Trump, the day we could no longer pretend everything is fine came on July 15, when he told a lengthy story about his uncle, John Trump, who he claimed taught at MIT and held three degrees in “nuclear, chemical, and math.” His uncle, according to Trump, once told him how he had taught Ted Kaczynski, the Unabomber, and how very smart Kaczynski was.
Trump’s uncle was indeed a professor at MIT, but everything else in this story is pure confabulation. Trump’s uncle didn’t have degrees in “nuclear, chemical, and math” — he had degrees in electrical engineering and physics. And Kaczynski did not go to MIT at all — he went to Harvard.
Difficulty with mathematical concepts is another early warning sign of dementia. Now watch Trump attempting to explain how he is going to make drug prices go down by “1,000 percent, 600 percent, 500 percent, 1,500 percent.” That’s complete nonsense, unless drug companies will be paying patients to accept prescriptions, since reducing drug prices by 100 percent would mean they were free. Certainly, someone who got a business degree from Wharton and has spent his life running a company would know how percentages work.
Or take his insistence that former President Obama and his FBI director, James Comey, made up the Epstein files, even though they were long out of office by the time Epstein was most recently arrested in 2019. Again, that’s very troubling, because being unable to correctly process when past events took place is a common feature in confabulation. The same goes for being unable to remember that he himself appointed Jerome Powell as the chair of the federal reserve. And then, of course, there are all the little lapses in judgment that Trump has been displaying recently.
Donald Trump is showing all the signs of suffering from dementia. If this were a neighbor, a parent, or a family friend, you would have no trouble seeing it. We should not turn our heads just because it is the president.
https://www.israelnationalnews.com/news/412654
British journalist Piers Morgan caused an uproar on Saturday after publishing a controversial post on X in the aftermath of the video of hostage Evyatar David which was published by Hamas.
“It’s interesting that all the prominent pro-Israeli voices on here who refuse to believe any Gazan casualty numbers published by the Hamas-run Palestinian health ministry, accept the veracity of hostage pix/videos posted by Hamas without hesitation,” Morgan wrote.
https://mishpacha.com/a-fraught-legacy/#:~:text=Yoni’s%20Adventures%20on,more%20than%20that
Yoni’s Adventures on October the 7th by Ricky Boles
A comic series about a boy named Yoni. The story opens on Simchas Torah morning. Yoni is still asleep when Hamas terrorists infiltrate his kibbutz. In a heart-pounding sequence of panels, he hatches a daring plan to rescue his baby sister before he’s taken hostage to Gaza. Through a mix of brilliance, bravery, and sheer mazel, Yoni escapes his captors, saves other children from the tunnels along the way, and returns to Eretz Yisrael as a hero.
Of course no such comic exists.
That would be outrageous.
And yet, in the car on my way to Brooklyn last week, I found myself sitting through a different outrageous tale — one that is in circulation, is widely consumed, and is proudly marketed as frum entertainment.
This story was about a clever boy outwitting KGB agents with a series of tricks and deceptions. My kids were cackling at the slapstick dialogue and exaggerated villains, while I sat there thinking: What would those who lived through this say? So many Yidden spent years, terrified, under Communist rule. Would they smile as they listened to this story? Or would they marvel at how far removed we are from the actual fear, brutality, and helplessness that defined those years?
The storytellers, the publishers, the creative directors are shaping our children’s historical knowledge — and in some cases, they’re distorting it. When we hand our kids a beautifully illustrated comic book, or CDs with suspenseful music, and illiterate-sounding Nazis, we rob them of the truth.
We blunt their sense of empathy. And we risk raising a generation that confuses gezeiros Shamayim with entertainment.
We owe our children, and our grandparents, more than that.
https://mishpacha.com/who-is-starving-for-the-truth
It’s hard to protest your innocence when you act guilty.
That’s Israel’s dilemma. It half-heartedly denies accusations from a coordinated international campaign that Israel is starving Gazans instead of forcefully refuting these claims, many of which are based on staged scenes, AI-generated images, or unrelated file photos. Then, Israel rewards Hamas’s intransigence by declaring a unilateral ceasefire for ten hours a day to allow in humanitarian aid. Meanwhile, the terrorist group still holds 20 Jewish hostages, who are subject to deprivation far worse than what any Gazan is experiencing.
While it fights Iran, Hamas in Gaza, Hezbollah in Lebanon, the Houthis in Yemen and groups in the West Bank, Syria and Iraq, Israel is also engaged in an information war — and on that battlefield, it is losing.
Major international news outlets have increasingly portrayed Israel as a heartless aggressor in Gaza, running front-page images of skeletal children suffering starvation in the Strip.
Evidence showing that some of them were misleading or staged has done little to repair Israel’s image.
On Monday alone, US President Donald Trump, his deputy JD Vance, and British Prime Minister Keir Starmer all cited these viral images in their calls for drastic policy changes in Gaza.
https://www.newsweek.com/donald-trump-asked-why-jeffrey-epstein-stole-girls-mar-lago-2107297
Earlier this week, Trump was asked on board Air Force One whether one of the workers "stolen" from Mar-a-Lago was Giuffre. Trump responded, "I don't know. I think she worked at the spa. I think so, I think that was one of the people, yep. He stole her, and by the way she had no complaints about us, as you know, none whatsoever."
Giuffre's family reacted to Trump's comment on Wednesday, calling his remarks "shocking."
"It was shocking to hear President Trump invoke our sister and say that he was aware that Virginia had been 'stolen' from Mar-a-Lago," the family said in the statement.
"We would like to clarify that it was convicted sex trafficker Ghislaine Maxwell who targeted and preyed upon our then 16-year-old sister, Virginia, from Mar-a-Lago, where she was working in 2000, several years before Epstein and President Trump had their falling out," Giuffre's family said.
"The government and the President should never consider giving Ghislaine Maxwell any leniency," the family added.
https://thehill.com/homenews/senate/5428518-gop-senators-defend-grassley
Republican senators were appalled by President Trump’s rough treatment of 91-year-old Sen. Chuck Grassley (Iowa), the Senate’s most senior Republican, on social media and are pushing back on Trump’s attempts to squeeze the senator into abolishing an arcane procedure known as the Senate blue slip.
GOP senators were not pleased that Trump piled so much pressure on Grassley, the chair of the Senate Judiciary Committee, to get rid of a long-established Senate tradition. Trump piled on by reposting on Truth Social posts accusing Grassley of being a “RINO” and “sneaky” and standing in the way of Trump’s agenda.
Igros Moshe (YD II #103) Question: Is it permissible for a teacher to ask his students to inform him who did something wrong? Answer This is a disgusting thing since it causes that they are lenient about speaking lashon harah. This is similar to what G-d said to Yehoshua “Am I an informer?” If this is asked for the purpose of chastising the student for pure reasons in order that the misbehaving student will be punished and reform his ways it might be permitted. But that is relevant where the student takes the initiative for the sake of a fellow student and not where the teacher demands that the students inform on the perpetrator. Such is disgusting even if the students are great Torah scholars. Thus for us it can not be considered pure motivation for adults and surely not for children.
Igros Moshe (YD II #103) Question: Is it permissible to punish students in a manner that interferes with their Torah studies? Answer It is certainly not permitted since it is definitely harmful to them while the possible benefit is highly doubtful. Therefore a different punishment should be used
Igros Moshe (YD IV #30.1) Question: Explaining why asking students to inform on each other is disgusting an d encourages them to be lenient about lashon hara when it seems it is a useful request? Answer I said it is permitted if done solely for giving proper chastisement and only if the student takes the initiative to inform the teacher to properly chastise the misbehaving student. When the teacher demands that they inform he is being lenient with the severe prohibition of lashon hara. The teacher can explain the seriousnouss of the misbehaving even without punishing the misbehaving student. Even if he can’t he still is not allowed to encourage lashon hara
Rav Moshe Sternbuch (Teshuvos VeHanhagos 1:839) Question: If a teacher tells his students to inform him who misbehaved can they tell him? Answer It seems to me that the teacher first has to explain to them that the sin of lashon hara is a very serious sin. However if the information serves a useful purpose it is not considered lashon harah. In this case since it is for the good of the proper education of the student, thus there is no problem of lashon harah. In fact the opposite is true. Just as it is prohibited to speak lashon harah about another person, there is an obligation to inform the teacher so that he can properly chastise and this is not lashon harah at all. I heard that this is described in the Igros Moshe as a disgusting thing and that it causes the students to take the prohibition of lason harah lightly. I don’t see that there is such a concern. Nevertheless the teacher needs to explain to the children what constitutes lashon harah and that the present case is not lashon hara since it is for a beneficial purpose.
Conclusion
Garnel Ironheart’s approach to Torah and Torah Gedolim is deeply flawed, characterized by a dismissive attitude toward rabbinic authority, selective engagement with sources, and a divisive tone that undermines communal unity. His prioritization of individual reasoning over established psak, coupled with a tendency to trivialize tradition, risks eroding the sanctity of Torah scholarship. While he raises valid concerns about excessive stringencies, his critiques lack the nuance and respect exemplified by Gedolim who navigate these challenges with humility and rigor. For those seeking a deeper connection to Torah, Ironheart’s writings offer a cautionary tale of how skepticism, when unchecked, can lead to a fragmented and diminished understanding of Jewish tradition.
A Critical Examination of Garnel Ironheart’s Approach to Torah and Torah Gedolim
Disregard for Rabbinic Authority
Ironheart’s writings frequently challenge the authority of Torah Gedolim, portraying their rulings as overly rigid or outdated. For instance, in his discussion of halachic practices, he suggests that contemporary observance is burdened by excessive stringencies (chumros) and customs (minhagim) that complicate adherence to Torah law. He nostalgically references a simpler era of Jewish practice, implying that modern rabbinic interpretations have unnecessarily encumbered religious life. This perspective dismisses the nuanced development of halacha, which Gedolim like the Chazon Ish and Rav Moshe Feinstein have meticulously preserved through rigorous analysis of Talmudic sources and responsa. By framing their contributions as obstacles, Ironheart undermines the scholarly depth that ensures halacha’s adaptability and relevance.
Moreover, Ironheart’s critique of specific rabbinic figures, such as his remarks on Rav Hershel Schachter’s opposition to women wearing tefillin, reveals a tendency to prioritize personal reasoning over established psak (halachic rulings). He champions a form of “evidence-based” halacha, likening it to modern methodologies like Evidence-Based Medicine, which suggests a reliance on individual analysis over deference to Gedolim. This approach risks reducing the complex interplay of tradition, precedent, and communal consensus to a mere academic exercise, ignoring the spiritual and historical weight of rabbinic authority. By elevating his own interpretations, Ironheart implicitly questions the legitimacy of Gedolim who dedicate their lives to preserving Torah’s sanctity.
Selective Engagement with Torah Sources
Ironheart’s treatment of Torah texts further highlights his problematic approach. He frequently engages with Torah and Talmudic sources selectively, using them to support his arguments while dismissing interpretations that conflict with his views. For example, in addressing the Documentary Hypothesis—a theory he rejects—Ironheart argues that textual irregularities in the Torah serve as hints to the Oral Law, a position aligned with traditional commentators like Rashi and the Netziv. Yet, his dismissal of academic critiques as mere “apologetics” reveals a lack of intellectual rigor. Rather than engaging with scholarly challenges to explore their implications, he summarily rejects them, suggesting a reluctance to grapple with complex questions that might challenge his worldview.
This selective engagement extends to his discussions of halachic disputes. In posts addressing issues like the Samaritan Torah or tikunei Sofrim (scribal corrections), Ironheart acknowledges minor textual variations but insists they lack halachic significance unless they alter legal outcomes. This criterion, while pragmatic, oversimplifies the intricate relationship between the Written and Oral Torahs. Gedolim like Rav SR Hirsch emphasize that every letter and nuance in the Torah carries divine intent, a principle Ironheart glosses over in his rush to minimize textual discrepancies. His approach risks trivializing the sanctity of the Torah’s text, reducing it to a functional document rather than a divine blueprint.
Erosion of Communal Unity
Ironheart’s writings often promote a vision of Judaism that prioritizes individual interpretation over communal cohesion. His critique of Chareidi practices, such as separate seating on El Al flights, mocks the concerns of a significant segment of the Orthodox community. By framing such practices as excessive, he alienates those who adhere to stricter interpretations, fostering division rather than dialogue. Torah Gedolim, from the Rambam to the Vilna Gaon, have consistently emphasized the importance of communal unity in preserving Jewish identity. Ironheart’s dismissive tone undermines this principle, encouraging a fragmented Orthodoxy where personal preferences trump collective responsibility.
Furthermore, his commentary on social issues, such as his critique of “frummer than thou” attitudes, often veers into caricature. While he rightly points out the dangers of performative piety, his blanket generalizations about observant Jews—particularly those in stricter communities—lack nuance. This approach contrasts sharply with the measured critiques of Gedolim like Rav Yonasan Rosenblum, who address communal flaws while affirming the value of diverse practices. Ironheart’s failure to engage constructively with differing perspectives risks alienating readers who might otherwise benefit from a more balanced discourse.
Undermining the Sanctity of Tradition
Perhaps most concerning is Ironheart’s tendency to question the sanctity of longstanding Jewish traditions. His nostalgic references to a “simpler” Judaism, free from modern complexities like muktzeh or tumah and taharah, betray a misunderstanding of how halacha evolves to meet contemporary needs. Gedolim have historically adapted Torah law to new realities, as seen in the responsa of the Chatam Sofer, who navigated the challenges of modernity while upholding tradition. Ironheart’s suggestion that such adaptations complicate observance ignores the careful balance Gedolim strike between innovation and fidelity.
Additionally, his casual tone when discussing sacred concepts—referring to Torah study as less rigorous than secular pursuits or mocking Chareidi sensitivities—diminishes the reverence due to Torah and its scholars. This contrasts with the approach of Gedolim like Rav Aharon Lichtenstein, who combined intellectual rigor with profound respect for tradition. Ironheart’s flippant style risks normalizing a cavalier attitude toward Torah, potentially leading readers to undervalue its divine origin.
A new Gallup poll finds that about six in 10 US adults disapprove of the military action Israel has taken in Gaza, up from 45% a month after the Hamas onslaught of October 7, 2023, which sparked the war.
The poll also sees Prime Minister Benjamin Netanyahu receiving the most negative rating in terms of his favorability in the US since he was first included in Gallup polling in 1997.
The rising disapproval is driven by Democrats and independents, while Republicans remain largely supportive of both Israel’s military actions and Netanyahu.
